Proverbs 24:34 — Word Study
WLCוּבָֽא־ מִתְהַלֵּ֥ךְ רֵישֶׁ֑ךָ וּ֝מַחְסֹרֶ֗יךָ כְּאִ֣ישׁ מָגֵֽן׃ פ
BSAand povertyrêysh [coming as a traveler, like an outlaw] will come [upon you]bôwʼ like a robberhâlak [an armed warrior, a bandit] and needmachçôwr [a lack or shortage, a state of want] like a banditʼîysh [an armed man, a warrior]
| Greek | English | Parsing |
|---|---|---|
| וּבָֽא־ | and it will come | Verb, Qal, sequential perfect third person masculine singular |
| מִתְהַלֵּ֥ךְ | going about | Verb, Hithpael, participle (active) masculine singular |
| רֵישֶׁ֑ךָ | poverty your | Noun common masculine singular construct, suffix |
| וּ֝מַחְסֹרֶ֗יךָ | and poverti your | Conjunction, noun common masculine plural construct, suffix |
| כְּאִ֣ישׁ | like a man of | Preposition, noun common masculine singular construct |
| מָגֵֽן׃ פ | shield |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and poverty will come upon you like a robber, and need like a bandit. |
| KJV | So shall thy poverty come as one that travelleth; and thy want as an armed man. |
| ASV | So shall thy poverty come as a robber, And thy want as an armed man. |
| YLT | And thy poverty hath come [as] a traveller, And thy want as an armed man! |
| WEB | so your poverty will come as a robber and your want as an armed man. |
| BBE | So loss will come on you like an outlaw, and your need like an armed man. |
The translations part company over the interpretation of מַחְסֹר — see How Translations Differ.
The sentence is structured with a main clause followed by two phrases that illustrate how poverty and need will come, emphasizing the suddenness of both.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 24:34
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Lazinessgenerated
Proverbs 24:34 describes the inevitable outcome of neglecting responsibilities, where poverty and need arrive unexpectedly, like a thief in the night. This warning follows a series of observations about the dangers of slothfulness, emphasizing the importance of diligence and care in one's life. The context serves as a practical reminder of the consequences of inaction and the need for vigilance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:4 | Idle hands make one poor, but diligent hands bring wealth. |
| 2 | Proverbs 13:4 | The slacker craves yet has nothing, but the soul of the diligent is fully satisfied. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — רֵישׁ, rei'Shegenerated
The word רֵישׁ (reysh) means poverty and is used to describe a state of lacking material possessions. It appears in various contexts throughout the Bible, often highlighting the consequences of neglect or poor choices.
As a noun in the construct state, it indicates possession, in this case, 'your poverty.' This emphasizes a personal aspect of the warning: the poverty that will come is directly related to one's actions or inactions.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which translates the verse consistently with the KJV and ASV, using poverty for רֵישׁ and need for מַחְסֹר.
Sentence Structuregenerated
The main verb בָֽא (va', 'and it will come') governs the entire verse, leading into two phrases that describe what will come: רֵישֶׁךָ (rei'She.kha, 'your poverty') and מַחְסֹרֶךָ (mach.so.Rei.kha, 'your need').
The structure of the verse emphasizes the sequence of events: first, poverty will come, followed by need, both described with similes that suggest suddenness and aggression.
Septuagint Backgroundgenerated
The Septuagint translates בָֽא as ἥχει (it comes), indicating a direct correspondence with the Hebrew meaning of arrival or coming.
This choice highlights the unexpected nature of poverty and need, reinforcing the urgency of the warning in the original Hebrew.
In plain words — the whole versegenerated
Proverbs 24:34 warns that laziness leads to poverty and need, which will come upon you suddenly, like a thief. This verse serves as a reminder to be diligent and responsible in life to avoid such consequences.
Frequently Asked Questionsgenerated
It suggests that poverty can arrive unexpectedly and forcefully, much like a thief.
Laziness can result in neglecting responsibilities, which eventually leads to a lack of resources.
Being diligent and proactive in managing your responsibilities and resources can help prevent poverty and need.
The imagery emphasizes the suddenness and aggressiveness of how poverty can take hold of someone who is not careful.
Reflection Questionsgenerated
- In what areas of my life do I need to be more diligent to avoid negative consequences?
- How can I better manage my resources to prevent need?
- What practical steps can I take to avoid laziness in my daily routine?
- How does this verse reflect the importance of responsibility in our lives?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 24:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo shall thy poverty come [as] one that travelleth,.... Swiftly and suddenly, both in a temporal and spiritual sense; [See comments on Proverbs 6:11]; and thy want as an armed man; irresistibly.
Read John Gill on Proverbs 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet a little sleep, a little slumber, a little folding of the hands to sleep: Compare the same, Proverbs 6:10-11. So shall thy poverty come as one that traveleth; and thy want as an armed man.
Read Robert Jamieson on Proverbs 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 24:34 So shall thy poverty come [as] one that travelleth; and thy want as an armed man.Ver. 34. So shall thy poverty come.] Swiftly and irresistibly. Seneca calls sloth the nurse of beggary - the mother of misery.
Read John Trapp on Proverbs 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) As one that travelleth.—See above on Proverbs 6:11.
Read Charles John Ellicott on Proverbs 24 →CambridgeThe Cambridge Bible for Schools and Colleges34. one that travelleth] Rather, a robber. See Proverbs 6:11, note.
Read Cambridge on Proverbs 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30-34. This is a most instructive parable, and needs little explication, though much might be said in amplification. A few notes must suffice. I went by — Not casually and carelessly, but as a diligent observer.
Read Daniel Denison Whedon on Proverbs 24 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
and poverty will come upon you like a robber, and need like a bandit.
so your poverty will come as a robber and your want as an armed man.
and poverty will come upon you like a robber, and need like a bandit.
and your poverty will come like a bandit, and your need like an armed robber.”
Tyndale line
So shall thy poverty come as one that travelleth; and thy want as an armed man.
So shall thy poverty come as a robber, And thy want as an armed man.
So shall thy poverty come as a robber; and thy want as an armed man.
So shall thy poverty come as one that traveleth; and thy want as an armed man.
So thy pouertie commeth as one that traueileth by the way, and thy necessitie like an armed man.
Strictly literal
So shall thy poverty come [as] a roving plunderer, and thy penury as an armed man.
And thy poverty hath come [as] a traveller, And thy want as an armed man!
And your poverty has come [as] a traveler, || And your want as an armed man!
But then will thy poverty come like a rover; and thy wants as a man armed with a shield.
and poverty comes marching upon you, and your needs like an armed soldier.
From the Latin
And poverty shall come to thee as a runner, and beggary as an armed man.
Simplified
and poverty will attack you like a robber, destitution like an armed warrior.
So loss will come on you like an outlaw, and your need like an armed man.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all six words matched in the Hebrew and Greek translations. This consistency supports the interpretation of the verse across different textual traditions.
וּבָֽא־ מִתְהַלֵּ֥ךְ רֵישֶׁ֑ךָ וּ֝מַחְסֹרֶ֗יךָ כְּאִ֣ישׁ מָגֵֽן׃ פ
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 24:34
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Hithpael — Verb · Hithpael · participle (active) masculine singularHVtrmsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
רֵישׁ (reysh) and רִישׁ (rish) both mean 'poverty' and are considered variants of the same term. The entries indicate that this word is used in the context of poverty, with no significant disagreement among the lexicons regarding its meaning.
רִישׁ, רֵישׁ, רֵאשׁ n.m. poverty, only Pr
base
H7389a רֵישׁ, רֵאשׁ poverty H7389b רִישׁ poverty
7389 reysh raysh
or resh {raysh}; or riysh {reesh}; from 7326;
poverty:--poverty.
see HEBREW for 07326
רֵישׁ (resh) — poverty.
poverty
Also means: rish (רִישׁ "poverty" H7389B)
רִישׁ (rish) — poverty.
poverty
Another spelling of resh (רֵישׁ "poverty" H7389A)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
מַחְסוֹר (machsor) refers to need or lack, encompassing concepts such as poverty and the things that are required. It is derived from a root meaning deficiency. The entries consistently highlight its general use in contexts of need and impoverishment.
מַחְסוֹר, מַחְסֹר n.[m.] need, thing needed, poverty
need = thing needed
lack, want
in gen., need, poverty
base
H4270 מַחְסוֹר, מַחְסֹר need, thing needed, poverty . need = thing needed
. lack, want
. in gen., need, poverty
4270 machcowr makh-sore'
or machcor {makh-sore'}; from 2637; deficiency; hence,
impoverishment:--lack, need, penury, poor, poverty, want.
see HEBREW for 02637
מַחְסוֹר (mach.sor) — need.
1) need, poverty, thing needed
1a) need, thing needed
1b) lack, want
1c) need, poverty
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
HAamsa — HAamsa
sheld.
See ARMOR, IV, 1.
Shield
Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).
Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is…
The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the shield was kept bright by the application of oil as implied in (Isaiah 21:5) The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. (1 Kings 10:17) In the metaphorical language of the…